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Imaju li kršćanska vjera i Crkva ikakva smisla u ovomu postmodernom društvu? Ima li uopće budućnosti za Crkvu i za vjeru? Pitanja su koja danas ozbiljno postavljaju, ne samo ateisti i agnostici, već i sami vjernici.
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This paper is an attempt to analyze the poetry of Miss Emily Dickinson (1830-1886) in order to reveal the extent of mysticism in it, and it focuses on the concept of “theology.” Mysticism involves a deep, almost obsessive, concern with such problems as death, the existence of the soul, immortality, the existence of God and heaven, salvation or redemption, etc. The critical approach was used to analyze some of Dickinson’s major poems. A glance at her poetry reveals that it shows an extreme preoccupation with the effect of death and explores various themes such as the nature of the soul, the problem of immortality, the possibility of faith and the reality of God. The researchers also tried to reveal the internal and external influences that shaped Dickinson’s poetry. The paper concluded that the theme of death was inexhaustible for her. If her poetry seldom became “lyrical,” seldom departed from the colorless sobriety of its bare iambics and toneless assonance, it did so most of all when the subject was death. Although Dickinson’s poetry contains some mystical elements, mystical poetry, in the traditional sense, at least, is not her special poetic gift.
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Review of: Stanley J. Grenz i Roger E. Olson, Komu treba teologija? Biblijski institut, Zagreb, 2018. str. 208
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Review of: Miroslav Volf, Corneliu Constantineanu, Marcel V. Măcelaru, Krešimir Šimić (urr.), First the Kingdom of God, A Festschrift in Honor of Prof. Dr. Peter Kuzmič Evanđeoski teološki fakultet, Osijek, 2011., 894 str.
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Humanity has been constantly trying to interpret evil in order to overcome it. We do not want justice to be found only in dictionaries. Who but God can fathom the dephts of the evil? We are far behind, but it is possible that we will end up prevailing thanks to Jesus Christ and the Holy Spirit. The theology of the Second Vatican Council accomplished the shift from merely christological to explicit trinitarian. It suggests a conversion from impersonal to relational. The formula of the absolution in the sacrament of penance is but one example of the trend. The exegesis of the parable of the prodigal son and his older brother by Benedict XVI. stresses the change of the relationship to the father from "a slave" to "the son" in freedom. Conversion into the relationship can take the example of friendship with Jesus Christ. His love (agape) leads the love (filia) of Apostle Peter to fellowship and to accomplishment. Community is a social space where reconciliation can be reached through love and fraternal admonition. Two "modi operandi" are suggested: family discussion and the hour of truth.
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The basic theme of this article is the relationship between salvation and history in the theology of J.B. Metz. Based on the Platon’s model of thinking, Christianity mostly refused this world, history, and society. Metz does not accept any demonisation of the corporality and he seeks to harmonize the divine with the human, building his entire theology on the fact of the incarnation.
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The first step in confrontation with modern prevalent religious agnosticism must be the attempt to grasp its theoretical and existential roots, its aims, and the positive intention of its criticism. Such approach enables Christians to perceive to what extent is the reception of the witness to God and the gospel conditioned by the logical and intelligent use of language. In this article I deem it necessary to present several Christian philosophical reflections that treat the topic of language with precision and sensitivity. These works may be viewed as a source of inspiration for the endeavor to speak to modern agnostics who remain receptive to honesty and truth.
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Active participation (participatio actuosa) is the keyword of the liturgical movement in the 20th century. The term is used for the first time by Pope Pius X in his Motu Proprio Tra le sollecitudini (1903). The question remains what is to be understood by this term. In the following study, we would like to answer the question of how Pope Pius X understood the term in question. We also want to analyze the meaning and content of active participation as it was understood by those involved in the first phase of the liturgical movement (Lambert Beauduin, Maurice Festugičr). An important element of the liturgical movement of the 20th century represents the liturgical reform of Pope Pius XII. We analyze his encyclical letter Mediator Dei et hominum (1947) and his understanding of the active participation of the faithful in the liturgy. The Second Vatican Council completed the liturgical movement and its Constitution on Sacred Liturgy is the key to the modern understanding of active participation. In the final section of the article we make a brief overview of postconciliar documents. Excursion concludes with a brief introduction to the view of Pope Benedict XVI on this question. In our study, we will be able to follow the development of - understanding of active participation from external and formal involvement in the liturgy to participation in Christ's paschal mystery, which means internalization of active participation.
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The theology of the work of redemption must be constantly reinterpreted, depending on human perception of reality in various historical phases, so that the redemptive work of Christ may be adequately understood and properly assimilated. This article proposes a new interpretation of classic western redemption-related concepts: vicarious expiation, vicarious suffering, vicarious sacrifice. In the first place the author seeks to present the work of redemption as a single and all-encompassing work of Christ which includes his life, death, and resurrection.
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On the basis of relevant biographical information, this study presents Sor Juana Ines de la Cruz, the most representative person of the Mexican and Hispano-American literary Baroque, in a broader theological context. Attention is focused on both auctorial and personal attributes that clarify her theological, intellectual, poetical, prosaic, and dramatic capabilities: the authenticity of poetic existence, talent, remarkable erudition, even her identity of a woman – a Creole. These attributes become substantial in the context of a holistic way of understanding the theological platform of her works, even more so if we realize that they profoundly shaped their final form. Amidst the already consolidated scholastic philosophy, they showed signs of the beginning of a dialogue with the modern European philosophy.
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Z.A. EMINGER – Home: Memory, Presence, Promise, Podlesí, Dauphin 2010
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J. RATZINGER, On Conscience, Trnava 2010, SSV
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Romano Guardini (1885 – 1968) is one of the most prominent Christian thinkers of the 20th century. His works cover a wide range of subjects and focus especially on man, his knowledge, and actions in the world. Guardini approaches these subjects as theologian and man of deep faith, but his reasonings and conclusions are formulated in strictly scientific language. In his works, Guardini frequently writes about sacred liturgy, too. He lived in times marked by a new, vigorously growing liturgical movement and his contribution to the liturgical renewal of the Church was a substantial one from different points of view. This study introduces some of the main contributions Guardini made in the field of Catholic liturgical studies.
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The aim of this article is to describe Augustine‘s response to the concept of the Donatist church based on episcopacy in sermo Dolbeau 26. It is clear from Augustine‘s argumentation that the claim of moral perfection among donatist bishops indicates de facto a source of rivality between them and Christ. This rivality explained as an interchange of Christ, who is the only mediator and the only just one, supports elitarism in the Donatist church. It becomes clear that Donatist bishops, as those who have the capacityto forgive sins, elevate themselves to the position of Christ and so become elite: they have no need for forgiveness and at the same time they have the power to forgive sins. Augustine‘s response invites Donatist leaders to learn that they are sinners and to confess publicly that they are not sinless. Augustine illustrates a portrait and an action of Christ‘s ministers through examples of personalities from the the New Testament, such as apostles Peter, Paul, and John. The Church as the place of proper reconcilliation is found where ministers recognize and admit their sins and their need for God‘s mercy. Rooted in Christ as the only source of forgiveness, the common prayer of believers, the clergy and the laity alike, reveals the church as a community of reconciliation.
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This study interprets the phenomenon of the awakened sense for aroma in the contemporary culture and attempts to evaluate it theologically. In the first part it treats of the sense of smell and aroma in philosophy and of the causes of the devaluation of senses in the context of the Christian thought. In the second part it undertakes to name the ingredients capable of penetrating with their aroma not only the area of liturgy but also the main contents of the fundamental and systematic theology. The third part is dedicated to the analogy between aroma and theology with the scope of showing from the historical point of view the justifiability of the understanding of theology as “the art of a perfumer” (Ex 30, 34-36).
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Currently one still notices an upsurge of voices against the Catholic Church in order to criticize her apostolicity and the vitality of her doctrines. The Catholic Church is accused of deviation from the riginal Christian doctrine and of adhesion to purely theoretical systems created by scholasticism as an escape from the reality of life. The response to these accusations can be found in the lives and works of two Englishmen: J.H. Newman (1801-1890) and G. K. Chesterton (1874-1936). In a fresh and original way, they show how Catholic doctrine is both an authentic development of early-Christian doctrine and a proper response to the needs of human life.
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In this paper, we introduce some new fragments preserved at the Dunhuang Academy. These are five detached pieces of a Chinese scroll of the Prajñāpāramitāsūtra (Da banruo boluomiduo jing 大般若波羅蜜多經). The first text on the verso side is a conversation between a brahman and the Buddha. It is similar to the Kasibhāradvāja sutta which is a talk between a brahman working as a ploughman and the Buddha who comes to him to beg for food. One gets the impression that the Old Uigur text is essentially based on the Pāli text. After a long gap, the second text presents quatrains following the metrical structure of Buddhist verses, as they were widespread among the Old Uigurs. We edit the texts with transliteration and transcription, as well as offer an English translation accompanied by comments.
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